But you fail to really address his comments or how I'm being “unnecessarily negative”.
A simply question is whether pagan Greek philosophy really was, as the author asserts, was the best way at hand to explain God and prayer.
Why not speak to that instead of mammoths and lambs?
Greek philosophy is unavoidable when you've got a Greek New Testament in one hand and a Koine lexicon in the other. In a language with such a vast body of text behind it, every word is allusive to those words; every word a link to hypertext.
I'm not telling you anything radical or new. That's just the way language works: the meaning of key words of the NT (like "Logos" and "Ousios") is understood by the way in which they were used in a Hellenistic social and intellectual context, especially by their best speakers/writers, the poets and philosophers.
"Pagan" Greek philosophy, recast in the discourse of Christian believers, becomes Christian Greek philosophy. It is an Areopagus moment: Acts 17:28 "For in him we live, and move, and have our being". as certain also of your own poets have said " For we are also his offspring."
So pagan Greek poets’ words, too, are in the Word.
You are always going to be in dialogue with these Greek philosophers if you are pondering what NT words mean. So, my friend, if you are reading Biblical (Koine) Greek, you are already, in a sense, "speaking with Aristotle." The words were shaped by Hellenic clusters of ideas, years before they flowed from the pen of John the Evangelist, let alone the 300+ bishops of Nicaea, who came from three continents, and all worshipped one Lord Jesus Christ, in more or less the language of Epimenides and Aratus.
Read John 1:1. If you try to figure out the implications of θεὸς ἦν ὁ λόγος, you're already in dialogue with Greek metaphysics.
All Christians, whether they realize it or not, are deeply indebted to that.
Lambs and mammoths too.
:o)